Currently South Africa is going through a period of political and social instability. The new generations contest the legacy of ‘rainbow nation’, reconciliation, forgiveness and ubuntu as personified by Nelson Mandela and Desmond Tutu in the new South Africa. Tutu introduced the Christian language of forgiveness into the Truth and Reconciliation Commission of South Africa (TRC) and in this way provided his own Christian interpretation of the constitutional mandate of the TRC in terms of ‘unity and national reconciliation.’ He was only able to do that because he wrapped his forgiveness rational in the language of ubuntu. In South Africa, his interpretation of national reconciliation in terms of forgiveness was contested. The media too optimistically hyped individual acts of forgiveness at the TRC, suggesting that these moments could become catalysts for national reconciliation and unity on the way to nation-building. Internationally, Christians celebrated this societal use of the theology of forgiveness at the TRC, sometimes not understanding the ubuntu background of Tutu’s forgiveness discourse. Because the ubuntu concept was unfamiliar, the strings attached to forgiveness were missed. Some Christian theologians were uncomfortable about Tutu’s apparent unproblematic encouragement to forgive. They feared that he had simplified the Christian message of forgiveness. Against this background, this thesis offers a critical analysis of Desmond Tutu’s notions of forgiveness and ubuntu in changing contexts in South Africa. In the end the thesis systematises and proposes a more nuanced understanding of Desmond Tutu’s notions of forgiveness and ubuntu in changing context before and after 1994.

ABSTRAK
 
 Diantara Interaksi antara budaya dan keagamaan yang terjadi di Kampung Loloan dan menciptakan pola kebiasaan yang dipertahankan dari waktu ke waktu hingga saat ini adalah tradisi tahlilan. Di samping itu tradisi ini merupakan bentuk nyata dari sejarah panjang perjalanan Muslim awal di Kampung Loloan. Pelaksanaan tradisi yang dipertahankan dari waktu ke waktu, dengan segenap ritual yang terdapat di dalamnya, menjadikan tradisi tersebut melekat pada diri masyarakat Kampung Loloan. Namun demikian, selama tradisi melekat pada diri manusia, maka ia akan bersinggungan dan beradaptasi dengan perkembangan zaman modern. Dalam perjalananya akan bersinggungan dengan keadaan zaman dan mengalami perubahan-perubahan. untuk mengetahui perubahan dari suatu hal perlu juga mengetahui sesuatu itu berhenti atau berlanjut. Melalui penelitian ini penulis mencoba mengeksplorasi bagaimana fenomena masyarakat Muslim dalam pelestarian budaya dan tradisi keagamaan, yakni tradisi “tahlilan” Berdasarkan teori yang dikemukakan oleh John Obert Voll, yakni teori continuity and change dan teori tindakan sosial Max Weber.
 
 Penelitian ini merupakan penelitian dengan jenis deskriptif, pendekatan yang digunakan adalah pendekaran kualitatif dengan desain fenomenologi research. Data yang digunakan diperoleh dari hasil observasi, wawancara, dan dokumentasi. Sumber data dalam penelitian ini dibagi menjadi dua, yakni sumber data primer yang didapatkan dari hasil wawancara dan sumber data sekunder dari buku dan literatur pendukung lainnya. Seluruh data yang dihasilkan dianalisis dengan tiga tahap, yakni reduksi data, penyaian data dan kesimpulan. 
 
 Hasil penelitian ini menunjukkan bahwa kesinambungan yang terjadi dalam tradisi tahlilan adalah partisipasi masyarakat dan kesinambungan dalam tahapan dan prosesi tahlilan. Sedangkan perubahan dalam tradisi tahlilan di Kampung Loloan antara lain adalah pembakaran dupa, waktu pelaksanaan dan tata cara pembacaan surah al-Kahfi. Apabila dilihat dengan teori tindakan sosial Max Weber tradisi tahlilan di Kampung Loloan apabila dilihat dari proses pelaksnaannya maka termasuk tindakan tradisional. Apabila dilihat dari segi pemaknaan subektif aktor maka sebagian termasuk tindakan afektif, dan sebagian lagi termasuk tindakan tradisional.
 
 ABSTRACT
 
 The interaction between culture and religion that takes place in the village of Loloan and creates a customary pattern that is preserved from time to time until today is a tahlilan tradition. Besides, this tradition is a real form of the long history of the early Muslim travels in the village of Loloan. The implementation of the tradition preserved from time to time, with all the rituals contained in it, makes the tradition inherent in the people of the village. However, as long as the tradition is inherent in man, then he will adjust and adapt to the development of modern times. In his journey will be adjusted to the conditions of the times and change. To know the change of something is also necessary to know that something stops or continues. Through this research the author tries to explore the phenomenon of Muslim society in preserving cultural and religious traditions, namely the "tahlilan" tradition. Based on the theory by John Obert Voll, namely the theory of continuity and change and Max Weber's theory of social action.
 
 This research is research with a descriptive type, the approach used is a qualitative approach with the design of phenomenology research. The data used is obtained from the results of observations, interviews, and documentation. There are two data sources used. primary data sources from the result of interviews and secondary sources of data from other supporting books and literature. All the data produced is analyzed in three stages, data reduction, data presentation and conclusions.
 
 The results of this research show that the continuity that occurs in the tahlilan tradition is community participation and continuity in the stages and processions of the tahlilan. Meanwhile, changes in the tahlilan tradition in Loloan Village include burning incense, the time of implementation and procedures for reading Surah al-Kahf. When viewed using Max Weber's theory of social action, the tahlilan tradition in Loloan Village, when viewed from the implementation process, is considered a traditional action. When viewed from the perspective of the actor's subjective meaning, some include affective actions, and others include traditional actions. 
 
 مستخلص البحث
 
 من بين التفاعلات بين الثقافة والدين التي حدثت في قرية لولوان وخلقت نمطًا من العادات التي تم الحفاظ عليها من وقت لآخر حتى الآن هو تقليد التهليلان. وبصرف النظر عن ذلك، فإن هذا التقليد هو شكل حقيقي من أشكال التاريخ الطويل لرحلة المسلمين المبكرة في قرية لولوان. إن تطبيق التقاليد التي يتم الحفاظ عليها من وقت لآخر، بكل ما تحتويه من طقوس، يجعل هذه التقاليد متأصلة في سكان قرية لولوان. لكن ما دامت التقاليد متأصلة في الإنسان، فإنها ستتقاطع وتتكيف مع تطورات العصر الحديث. على طول الطريق، سوف تتواصل مع الظروف الحالية وتختبر التغييرات. لمعرفة التغير في شيء ما، عليك أيضًا معرفة ما إذا كان الشيء قد توقف أم استمر. ويحاول المؤلف من خلال هذا البحث استكشاف ظاهرة المجتمع الإسلامي في الحفاظ على التقاليد الثقافية والدينية، وتحديدا تقليد "التهليلان"، وذلك استنادا إلى النظرية التي طرحها جون أوبيرت فول، وهي نظرية الاستمرارية والتغيير ونظرية ماكس فيبر في التقليد. نشاط اجتماعي
 
 هذا البحث هو نوع من البحث الوصفي، والمنهج المستخدم هو منهج نوعي مع تصميم بحث
 ظاهري. تم الحصول على البيانات المستخدمة من الملاحظات والمقابلات والوثائق. تنقسم مصادر البيانات في هذا البحث إلى قسمين، مصادر البيانات الأولية التي تم الحصول عليها من المقابلات ومصادر البيانات الثانوية من الكتب والأدبيات الداعمة الأخرى. وقد تم تحليل جميع البيانات الناتجة على ثلاث مراحل، وهي تقليل البيانات وجمع البيانات والاستنتاجات.
 وتظهر نتائج هذا البحث أن الاستمرارية التي تحدث في تقليد التهليلان هي المشاركة المجتمعية والاستمرارية في مراحل ومواكب التهليلان. وفي الوقت نفسه، تشمل التغييرات في تقليد التهليلان في قرية لولوان حرق البخور ووقت التنفيذ وإجراءات قراءة سورة الكهف. عند النظر إليها باستخدام نظرية ماكس فيبر في العمل الاجتماعي، فإن تقليد التهليلان في قرية لولوان، عند النظر إليه من خلال عملية التنفيذ، يعتبر عملاً تقليديًا. عند النظر إليها من منظور المعنى الذاتي للممثل، فإن بعضها يشتمل على أفعال عاطفية، والبعض الآخر يشتمل على أفعال تقليدية.

This research investigated the ideology behind the translation of an Islamic moral ethic book, i.e. Al-Hikam, from Arabic into English. Such ideology can be examined through a textual equivalence analysis, which focuses on the cultural form and information structure. In this regard, one of the subjects of focus is themes (old information) and rhemes (new information). However, previous studies on the information structure in Islamic religious texts are limited and they do not investigate the ideological aspects of the translation. Thus, this study focuses on three research questions: 1) What are the forms of the themes and rhemes in Al-Hikam’s Arabic-English aphorisms; 2) How are the translation techniques applied in such aphorisms; and 3) What is the relationship between the method and ideology behind the translation of such aphorisms? The data was collected using observations and focus group discussions with a professional translator. The findings, based on Spradley’s change theory and componential analysis, showed that there is a close relationship between the translation ideology, the translation method and the translation technique in this book. The results can be useful for developing an investigative model of ideology and cultural aspects based on the study of Islamic Sufism texts. © 2022 The Author(s). This open access article is distributed under a Creative Commons Attribution (CC-BY) 4.0 license.

Dresses in the concept of al-Qur'an has several functions, among others are: to cover some parts of the body; and this is the most essential, to decorate or to beautify the wearer, to shelter the body from hot or cold weather, and finally, to identify oneself. In relation to the first function, al-Qur'an does not explicitly clarify the limits of the parts of the body to cover, either for men or for women. Thus, several opinions emerge. And, it is the limits of women's parts of the body that are disputable. This is due to the fact that al-Qur'an requires that the whole parts be covered except those which are usually exposed. The phrase "which are usually exposed" becomes the point of dispute. The dress style is also not explicitly stated in al-Qur'an and Hadith. Muhammad Tahir ibn Ashur, therefore, presented his opinion that dress style is closely related to the local culture and tradition, thus should not be recommended to other society with different culture and tradition. Despite the fact. however, some limits in Hadith need to be noted. For example, the prohibition of men's wearing gold or silk, women's wearing transparent dresses or tabarruj, etc. The reasons of prohibition, nevertheless, should be attended in order to avoid faulty generalization.

This curricular module guide explores how interreligious dialogue can address pressing social and political issues, highlighting the creative potential of working across religious and cultural differences. The guide expands on the "Interreligious Dialogue on Global Issues" virtual course module by assembling open-access sources and providing discussion questions on the role interreligious dialogue in addressing issues of global concern.These materials are designed to engage students with the following issues: interreligious dialogue as a tool for peacebuilding, social justice, and service the role of interreligious dialogue in higher education theological perspectives and approaches to interreligious dialogue, including Christian-Muslim dialogue on power, inequality, and freedom.

This paper examines a study that aimed to fill in the gap in research about interfaith dialogue and leisure time education in Catalonia (Spain). Combining both quantitative and qualitative research methods, we analyzed the role that interfaith dialogue plays for leisure time educators. The research was carried out between 2021 and 2022 in three phases: one descriptive through an ad hoc questionnaire, a second one comprehensive by exploring educators’ voices in focus groups, and a third one prescriptive to design evidence-based policy recommendations and training frames. The whole research allowed us to state the low status that interfaith dialogue plays within the leisure time education in the research context, as well as the high expectations and positive attitude by educators to improve interfaith dialogue in these educational settings. Further research considering more voices (children, families, administration, religious groups) could be explored in the future to increase the knowledge on the subject.

A term of relatively recent mintage, coined by German scientist Ernst Haeckel in 1866, ecology draws on ancient Greek to establish and consolidate its meaning. Although scholars all too often overlook it, the anachronistic rise of ecology in its semantic and conceptual determinations is noteworthy. Formed by analogy with economy, the word may be translated as “the articulation of a dwelling”, the logos of oikos. Here, I argue not only that a vast majority of ecosystems on the planet are subject to environmental upheavals and ecological crises, but also that ecology as the crossroads of dwelling and articulation is in crisis, having come into its own and made explicit what was silently present in its historical enunciation. As a result, ecology needs to be deromanticized, decoupled from the bucolic and the picturesque, and dissociated from nativism and autochthony. Every organism, ecosystem, or place is affected by the forces of unsettlement and displacement; all dwellings and their articulations are shaken to the core and set in motion, rendering ecologies exilic. Ecologies today share the exilic condition, which also threatens to level the differences among them, without the chance of returning to a stable origin, itself nothing other than a theoretical fiction. In what follows, I propose to chalk out the outlines of exilic ecologies.

Water will undoubtedly become an ever more crucial locus of academic reflection, as Christiana Peppard’s concern that “wars of the future will be fought over water, not oil” (2014) stresses. Increasing water shortages worldwide and global warming of water, in particular the salt water of the oceans, beg further reflection, from natural and agricultural sciences, the legal field, and also from theology. As a basic human right, water is also closely connected to peace and justice issues. This book is an interdisciplinary undertaking looking at water as a theological symbol in the fields of theology, natural and agricultural sciences, and law. Providing reflections from a variety of disciplines within theology, as well as from other disciplines such as natural sciences and law from the South African context, this book makes a valuable contribution to knowledge in this field.

[5], 6-28 p. : 23 cm